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Tiresias: The Ancient Mediterranean Religions Source Database



8490
Orphic Hymns., Fragments, 325-327
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Intertexts (texts cited often on the same page as the searched text):

15 results
1. Hesiod, Theogony, 207 (8th cent. BCE - 7th cent. BCE)

207. His father’s genitals which were to be
2. Pindar, Paeanes, 3.8-3.58 (6th cent. BCE - 5th cent. BCE)

3. Euripides, Bacchae, 101-104, 242-245, 286-293, 520-529, 94-100 (5th cent. BCE - 5th cent. BCE)

100. τέλεσαν, ταυρόκερων θεὸν 100. had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru
4. Herodotus, Histories, 2.146 (5th cent. BCE - 5th cent. BCE)

2.146. With regard to these two, Pan and Dionysus, one may follow whatever story one thinks most credible; but I give my own opinion concerning them here. Had Dionysus son of Semele and Pan son of Penelope appeared in Hellas and lived there to old age, like Heracles the son of Amphitryon, it might have been said that they too (like Heracles) were but men, named after the older Pan and Dionysus, the gods of antiquity; ,but as it is, the Greek story has it that no sooner was Dionysus born than Zeus sewed him up in his thigh and carried him away to Nysa in Ethiopia beyond Egypt ; and as for Pan, the Greeks do not know what became of him after his birth. It is therefore plain to me that the Greeks learned the names of these two gods later than the names of all the others, and trace the birth of both to the time when they gained the knowledge.
5. Hyginus, Fabulae (Genealogiae), 167 (1st cent. BCE - 1st cent. BCE)

6. Ovid, Metamorphoses, 3.256-3.315 (1st cent. BCE - 1st cent. CE)

7. Apollodorus, Bibliotheca, 3.4.2-3.4.3, 3.10.3 (1st cent. CE - 2nd cent. CE)

3.4.2. Κάδμος δὲ ἀνθʼ ὧν ἔκτεινεν ἀίδιον 3 -- ἐνιαυτὸν ἐθήτευσεν Ἄρει· ἦν δὲ ὁ ἐνιαυτὸς τότε ὀκτὼ ἔτη. μετὰ δὲ τὴν θητείαν Ἀθηνᾶ αὐτῷ τὴν βασιλείαν 4 -- κατεσκεύασε, Ζεὺς δὲ ἔδωκεν αὐτῷ γυναῖκα Ἁρμονίαν, Ἀφροδίτης καὶ Ἄρεος θυγατέρα. καὶ πάντες θεοὶ καταλιπόντες τὸν οὐρανόν, ἐν τῇ Καδμείᾳ τὸν γάμον εὐωχούμενοι καθύμνησαν. ἔδωκε δὲ αὐτῇ Κάδμος πέπλον καὶ τὸν ἡφαιστότευκτον ὅρμον, ὃν ὑπὸ Ἡφαίστου λέγουσί τινες δοθῆναι Κάδμῳ, Φερεκύδης δὲ ὑπὸ Εὐρώπης· ὃν παρὰ Διὸς αὐτὴν λαβεῖν. γίνονται δὲ Κάδμῳ θυγατέρες μὲν Αὐτονόη Ἰνὼ Σεμέλη Ἀγαυή, παῖς δὲ Πολύδωρος. Ἰνὼ μὲν οὖν Ἀθάμας ἔγημεν, Αὐτονόην δὲ Ἀρισταῖος, Ἀγαυὴν δὲ Ἐχίων. 3.4.3. Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας. 3.10.3. Ταϋγέτη δὲ ἐκ Διὸς ἐγέννησε 1 -- Λακεδαίμονα, ἀφʼ οὗ καὶ Λακεδαίμων ἡ χώρα καλεῖται. Λακεδαίμονος δὲ καὶ Σπάρτης τῆς Εὐρώτα, ὃς ἦν ἀπὸ Λέλεγος αὐτόχθονος καὶ νύμφης νηίδος Κλεοχαρείας, Ἀμύκλας καὶ Εὐρυδίκη, ἣν ἔγημεν Ἀκρίσιος. Ἀμύκλα δὲ καὶ Διομήδης τῆς Λαπίθου Κυνόρτης καὶ Ὑάκινθος. τοῦτον εἶναι τοῦ Ἀπόλλωνος ἐρώμενον λέγουσιν, ὃν δίσκῳ βαλὼν ἄκων ἀπέκτεινε. Κυνόρτου δὲ Περιήρης, ὃς γαμεῖ Γοργοφόνην τὴν Περσέως, καθάπερ Στησίχορός φησι, καὶ τίκτει Τυνδάρεων Ἰκάριον Ἀφαρέα Λεύκιππον. Ἀφαρέως μὲν οὖν καὶ Ἀρήνης τῆς Οἰβάλου 1 -- Λυγκεύς τε καὶ Ἴδας καὶ Πεῖσος· κατὰ πολλοὺς δὲ Ἴδας ἐκ Ποσειδῶνος λέγεται. Λυγκεὺς δὲ ὀξυδερκίᾳ διήνεγκεν, ὡς καὶ τὰ ὑπὸ γῆν θεωρεῖν. Λευκίππου δὲ θυγατέρες ἐγένοντο Ἱλάειρα καὶ Φοίβη· ταύτας ἁρπάσαντες ἔγημαν Διόσκουροι. πρὸς δὲ ταύταις Ἀρσινόην ἐγέννησε. ταύτῃ μίγνυται Ἀπόλλων, ἡ δὲ Ἀσκληπιὸν γεννᾷ. τινὲς δὲ Ἀσκληπιὸν οὐκ ἐξ Ἀρσινόης τῆς Λευκίππου λέγουσιν, ἀλλʼ ἐκ Κορωνίδος τῆς Φλεγύου ἐν Θεσσαλίᾳ. καί φασιν ἐρασθῆναι ταύτης Ἀπόλλωνα καὶ εὐθέως συνελθεῖν· τὴν δὲ 1 -- παρὰ τὴν τοῦ πατρὸς γνώμην ἑλομένην 2 -- Ἴσχυϊ τῷ Καινέως ἀδελφῷ συνοικεῖν. Ἀπόλλων δὲ τὸν μὲν ἀπαγγείλαντα κόρακα καταρᾶται, ὃν 3 -- τέως λευκὸν ὄντα ἐποίησε μέλανα, αὐτὴν δὲ ἀπέκτεινε. καιομένης δὲ αὐτῆς 4 -- ἁρπάσας τὸ βρέφος ἐκ τῆς πυρᾶς πρὸς Χείρωνα τὸν Κένταυρον ἤνεγκε, παρʼ ᾧ 1 -- καὶ τὴν ἰατρικὴν καὶ τὴν κυνηγετικὴν τρεφόμενος ἐδιδάχθη. καὶ γενόμενος χειρουργικὸς καὶ τὴν τέχνην ἀσκήσας ἐπὶ πολὺ οὐ μόνον ἐκώλυέ τινας ἀποθνήσκειν, ἀλλʼ ἀνήγειρε καὶ τοὺς ἀποθανόντας· παρὰ γὰρ Ἀθηνᾶς λαβὼν τὸ ἐκ τῶν φλεβῶν τῆς Γοργόνος ῥυὲν αἷμα, τῷ μὲν ἐκ τῶν ἀριστερῶν ῥυέντι πρὸς φθορὰν ἀνθρώπων ἐχρῆτο, τῷ δὲ ἐκ τῶν δεξιῶν πρὸς σωτηρίαν, καὶ διὰ τούτου 2 -- τοὺς τεθνηκότας ἀνήγειρεν. εὗρον 3 -- δέ τινας λεγομένους ἀναστῆναι ὑπʼ αὐτοῦ, Καπανέα καὶ Λυκοῦργον, ὡς Στησίχορός φησιν ἐν Ἐριφύλῃ, Ἱππόλυτον, ὡς ὁ τὰ Ναυπακτικὰ συγγράψας λέγει, Τυνδάρεων, ὥς φησι Πανύασις, 1 -- Ὑμέναιον, ὡς οἱ Ὀρφικοὶ λέγουσι, Γλαῦκον τὸν Μίνωος, ὡς Μελησαγόρας λέγε ι.
8. New Testament, 1 Corinthians, 15.17 (1st cent. CE - 1st cent. CE)

15.17. If Christ has not been raised, your faithis vain; you are still in your sins.
9. Aelius Aristides, Orations, 41.2 (2nd cent. CE - 2nd cent. CE)

10. Clement of Alexandria, Exhortation To The Greeks, 2.18 (2nd cent. CE - 3rd cent. CE)

11. Pausanias, Description of Greece, 2.26.7 (2nd cent. CE - 2nd cent. CE)

2.26.7. The third account is, in my opinion, the farthest from the truth; it makes Asclepius to be the son of Arsinoe, the daughter of Leucippus. For when Apollophanes the Arcadian, came to Delphi and asked the god if Asclepius was the son of Arsinoe and therefore a Messenian, the Pythian priestess gave this response:— 0 Asclepius, born to bestow great joy upon mortals, Pledge of the mutual love I enjoyed with Phlegyas' daughter, Lovely Coronis, who bare thee in rugged land Epidaurus . Unknown . This oracle makes it quite certain that Asclepius was not a son of Arsinoe, and that the story was a fiction invented by Hesiod, or by one of Hesiod's interpolators, just to please the Messenians.
12. Firmicus Maternus Julius., De Errore Profanarum Religionum, 6.5 (3rd cent. CE - 4th cent. CE)

13. Origen, Against Celsus, 3.42, 4.10, 7.53 (3rd cent. CE - 3rd cent. CE)

3.42. Celsus, then, does not speak as a good reasoner, when he compares the mortal flesh of Jesus to gold, and silver, and stone, asserting that the former is more liable to corruption than the latter. For, to speak correctly, that which is incorruptible is not more free from corruption than another thing which is incorruptible, nor that which is corruptible more liable to corruption than another corruptible thing. But, admitting that there are degrees of corruptibility, we can say in answer, that if it is possible for the matter which underlies all qualities to exchange some of them, how should it be impossible for the flesh of Jesus also to exchange qualities, and to become such as it was proper for a body to be which had its abode in the ether and the regions above it, and possessing no longer the infirmities belonging to the flesh, and those properties which Celsus terms impurities, and in so terming them, speaks unlike a philosopher? For that which is properly impure, is so because of its wickedness. Now the nature of body is not impure; for in so far as it is bodily nature, it does not possess vice, which is the generative principle of impurity. But, as he had a suspicion of the answer which we would return, he says with respect to the change of the body of Jesus, Well, after he has laid aside these qualities, he will be a God: (and if so), why not rather Æsculapius, and Dionysus, and Hercules? To which we reply, What great deed has Æsculapius, or Dionysus, or Hercules wrought? And what individuals will they be able to point out as having been improved in character, and made better by their words and lives, so that they may make good their claim to be gods? For let us peruse the many narratives regarding them, and see whether they were free from licentiousness or injustice, or folly, or cowardice. And if nothing of that kind be found in them, the argument of Celsus might have force, which places the forenamed individuals upon an equality with Jesus. But if it is certain that, although some things are reported of them as reputable, they are recorded, nevertheless, to have done innumerable things which are contrary to right reason, how could you any longer say, with any show of reason, that these men, on putting aside their mortal body, became gods rather than Jesus? 4.10. In the next place, Celsus, as is his custom, having neither proved nor established anything, proceeds to say, as if we talked of God in a manner that was neither holy nor pious, that it is perfectly manifest that they babble about God in a way that is neither holy nor reverential; and he imagines that we do these things to excite the astonishment of the ignorant, and that we do not speak the truth regarding the necessity of punishments for those who have sinned. And accordingly he likens us to those who in the Bacchic mysteries introduce phantoms and objects of terror. With respect to the mysteries of Bacchus, whether there is any trustworthy account of them, or none that is such, let the Greeks tell, and let Celsus and his boon-companions listen. But we defend our own procedure, when we say that our object is to reform the human race, either by the threats of punishments which we are persuaded are necessary for the whole world, and which perhaps are not without use to those who are to endure them; or by the promises made to those who have lived virtuous lives, and in which are contained the statements regarding the blessed termination which is to be found in the kingdom of God, reserved for those who are worthy of becoming His subjects. 7.53. After these remarks of Celsus, which we have done our best to refute, he goes on to address us thus: Seeing you are so eager for some novelty, how much better it would have been if you had chosen as the object of your zealous homage some one of those who died a glorious death, and whose divinity might have received the support of some myth to perpetuate his memory! Why, if you were not satisfied with Hercules or Æsculapius, and other heroes of antiquity, you had Orpheus, who was confessedly a divinely inspired man, who died a violent death. But perhaps some others have taken him up before you. You may then take Anaxarchus, who, when cast into a mortar, and beaten most barbarously, showed a noble contempt for his suffering, and said, 'Beat, beat the shell of Anaxarchus, for himself you do not beat,'- a speech surely of a spirit truly divine. But others were before you in following his interpretation of the laws of nature. Might you not, then, take Epictetus, who, when his master was twisting his leg, said, smiling and. unmoved, 'You will break my leg;' and when it was broken, he added, 'Did I not tell you that you would break it?' What saying equal to these did your god utter under suffering? If you had said even of the Sibyl, whose authority some of you acknowledge, that she was a child of God, you would have said something more reasonable. But you have had the presumption to include in her writings many impious things, and set up as a god one who ended a most infamous life by a most miserable death. How much more suitable than he would have been Jonah in the whale's belly, or Daniel delivered from the wild beasts, or any of a still more portentous kind!
14. Himerius, Orations, 8.57 (4th cent. CE - 4th cent. CE)

15. Orphic Hymns., Fragments, 306, 310-313, 319, 326-327, 330, 34-39, 57-59, 303



Subjects of this text:

subject book bibliographic info
asclepius de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 128
athena de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61
athens de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61
celsus deJauregui, Orphism and Christianity in Late Antiquity (2010), 333
chiron de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 128
chronos de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 121
demeter de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61; deJauregui, Orphism and Christianity in Late Antiquity (2010), 333
dionysus, birth de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61, 128
dionysus, death de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61, 121
dionysus, heart de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 121, 128
dionysus, zagreus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61
dionysus deJauregui, Orphism and Christianity in Late Antiquity (2010), 333
earth, gaia, ge de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 121
etymologies deJauregui, Orphism and Christianity in Late Antiquity (2010), 333
hera de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 128
musaeus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 128
nysa de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 128
olympus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 128
orpheus, literary author de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 128
orphic, see hieros logos de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61
orphic, see titans, zagreus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61, 121, 128
osiris de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61; deJauregui, Orphism and Christianity in Late Antiquity (2010), 333
persephone de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61
resurrection deJauregui, Orphism and Christianity in Late Antiquity (2010), 333
sun deJauregui, Orphism and Christianity in Late Antiquity (2010), 333
zeus' deJauregui, Orphism and Christianity in Late Antiquity (2010), 333